St. Bede the Venerable

James Doyle Penrose/Print Collector/Getty Images

Double (1955 Calendar): May 27

Born in the year 672 AD in England, St. Bede was born around the time England was completely Christianized.  He was raised from age seven in the abbey of Saints Peter and Paul at Wearmouth-Jarrow, and lived there for the rest of his life.  Ordained as a Benedictine in 702 by Saint John of Beverley.

St. Bede truly shows forth the illustrious example of learning.  He was far and wide considered the most learned man of his time, having written extensively on history, rhetoric, mathematics, music, astronomy, poetry, grammar, philosophy, hagiography, homiletics, and Bible commentary.  His most authoritative and well known work is "Ecclesiastical History of the English People," a complete history of the English Church up until 731. The central theme of Bede’s Historia Ecclesiastica is of the Church using the power of its spiritual, doctrinal, and cultural unity to stamp out violence and barbarism.

The Saint was employed in translating the Gospel of St. John from the Greek up to the hour of his death, which took place on Ascension Day, 735.  He was declared a Doctor of the Church on  November 13, 1899, by Pope Leo XIII.

Traditional Reading at Matins:

Bede, a priest, was born at Jarrow, on the borders of England and Scotland. At the age of seven he was placed under the care of St Bennet Biscop, Abbot of Wearmouth, to be educated. He became a monk, and so ordered his life that, whilst devoting himself wholly to the pursuit of learning, he did in no way relax the discipline of his Order. There was no branch of learning in which he was not thoroughly versed, but his chief care was the study of the Holy Scriptures, and in order to understand them better, he learnt Greek and Hebrew. At the age of thirty he was ordained priest at the command of his Abbot, and, on the advice of Acca, bishop of Hexham, immediately undertook the work of expounding the Sacred Books. In his interpretations he adhered to the teachings of the holy Fathers so strictly that he advanced nothing which they had not taught, and even made use of their very words. He ever hated sloth, and by habitually passing from reading to prayer and from prayer to reading, he so maintained the fervour of his soul that he was often moved to tears while reading or teaching. He persistently refused the office of Abbot, lest his mind should be distracted by the cares of transitory things.

The name of Bede soon became so famous for learning and piety that Pope St Sergius thought of calling him to Rome so that he might help to solve the difficult questions which had then arisen concerning sacred things. He wrote many books to reform the lives of the faithful, and to defend and propagate the faith. By these he gained such a reputation in all parts that the holy Bishop Boniface, who was later martyred, called him a 'light of the Church.' Lanfranc styled him the 'teacher of the English,' and the Council of Aix-la-Chapeile ‘the admirable Doctor.' But as his writings were publicly read in the churches during his lifetime, and as it was not yet allowable to call him ‘saint,' they named him the ‘Venerable,’ a title which has ever remained peculiarly his. The power of his teaching was the greater because it was confirmed by holiness of life and the observance of religious discipline. Hence his own earnestness and example made his disciples, who were many and distinguished, eminent not only in learning but also in sanctity.

Worn out at length by age and labour, he was seized by a serious illness. Though his sufferings lasted more than seven weeks, he ceased not from his prayers and interpretation of the Scripture, for he was engaged in translating the Gospel of St John into English for the use of his people. But when, on the eve of the Ascension, he perceived that death was near, he asked for the last sacraments of the Church; then after he had embraced his companions and was laid on a piece of sackcloth on the ground, he repeated the words: 'Glory be to the Father and to the Son, and to the Holy Ghost,’ and fell asleep in the Lord. His body, which, as they say, gave forth a very sweet odour, was buried in the monastery of Jarrow, and afterwards translated to Durham with the relics of St Cuthbert. Bede, who was already venerated as a Doctor by the Benedictines and other religious Orders, was declared by Pope Leo XIII, after consultation with the Sacred Congregation of Rites, to be a Doctor of the universal Church, and the Mass and Office of Doctors was ordered to be said by all on his feast.

Collect: 

O God, who dost enlighten Thy Church by the learning of blessed Bede, Thy Confessor and Doctor: mercifully grant to Thy servants ever to be enlightened by his wisdom and helped by his merits. Through…

Prayer Source: 1962 Roman Catholic Daily Missal

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The Glory of the Soldier

On Memorial Day (USA), let us remember to pray not only for the safety of those serving our country but also for their salvation. May holy, traditional priests be sent out to give them the Sacraments of Salvation.

In World War II, there were 3,220 priests ministering to our troops overseas. In today’s Global War against terrorism, there are less than 325 priests. That is 100 less priests than just two years ago. We desperately need vocations to the military to serve as priests. Pray for traditional vocations to the priesthood.

So, please take a brief moment of silence to remember all that gave their lives for our freedom, and please pray for vocations for priests in the military.

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A Good Man: Rediscovering My Father by Mark Shriver

I recently received a copy of A Good Man: Rediscovering My Father by Mark Shriver.  For those unfamiliar, Mark's father, Sargent Shriver, was the founder of the Peace Corp under President Kennedy.  The story Mark sets forth though is not a politically charged one but one that shows the wholeness of an authentic, faith-centered family life.

As Mark writes, "Dad was a radical, a hell-raiser who based his revolutionary public service on very orthodox instruction manuals: the Scriptures, his faith's creeds and prayers, and the life of Jesus Christ. . . . Dad lived out applied religion. He applied his faith's ethics every day to everything he did. His paradox--his radical orthodoxy--allowed him to conform to the requirements of a life in public service."  His father attended Mass everyday, even while overseas in the midst of conflict. 

Mark illustrates for us how he found his father again and rediscovered him.  This eulogy is particularly poignant at times and is something many of us can relate to when we have ill parents or grandparents.  I applaud Mark for his work in this book and recommend it.

For Catholics who are convinced that government must foster the common good and should be socially and fiscally responsible, this book is for you.  For Catholics who erroneously believe the Faith isn't timeless and has no place in government, this book is also for you - to help you see the contrary.

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Free from All Attachment to Sin: Requirement for Plenary Indulgences

'To abstain from sinful actions is not sufficient for the fulfillment of God's law. The very desire of what is forbidden is evil." - St. John Baptist de la Salle

As we are aware, one of the key requirements to receiving a plenary indulgence is being "free from all attachment to sin."  What exactly does this mean?  How can we be free from all attachments to sin?  A question has arisen from a reader of this blog that deserves an explanation:

One of the requirements for a plenary indulgence is "free from all attachment to sin." What do you think is meant by this? What if a person considers a certain sin to be appealing, or is easily tempted by it? Would this be an attachment to sin? What if a person has not adequately atoned for his sins? Would this be an attachment to sin? 

I wish to direct you to the following words taken directly from Enchiridion of Indulgences -- Norms and Grants, authorized English Edition, translated by Fr. William T. Barry, C.SS.R., Catholic Book Publishing Co., New York, New York, from the Second Revised Edition of the Enchiridion of Indulgences issued by the Sacred Apostolic Penitentiary, 1968 and originally published by Libreria Editrice Vaticana, Vatican City, 1968.

The author uses the plenary indulgence associated with the Way of the Cross as an example:

To gain a plenary indulgence, however, several additional factors must also be present. All together, they are the following:

1. The person must be a Catholic, not excommunicated, and in the state of grace, that is, free from mortal sin that has not been confessed and forgiven in the Sacrament of Penance.
2. The recipient must go to Confession, receive Holy Communion, and say at least one Our Father and one Hail Mary for the intentions of the Sovereign Pontiff.  These can all be done several days before or after performing the prescribed "work," in this case, making the Way of the Cross. But it is more fitting that the Communion and the prayers for the Pope's intentions be on the same day that the "work" is performed. A single Confession suffices for gaining several plenary indulgences, but sacramental Communion must be received and prayer for the intention of the Sovereign Pontiff must be recited for the gaining of each plenary indulgence.
3. The recipient must be free from all attachment to sin, even venial sin.  Although a person might still sin, as we all do, or even be inclined to habitual sin, such as using God's name in vain, yet so long as the attachment to the sin or the desire to commit it is absent from the person's soul, he or she would be considered "free from attachment to sin."  (If this disposition is in any way less than perfect or if any of the prescribed three conditions are not fulfilled, the indulgence will be only partial.)
4. Only one plenary indulgence may be gained per day.  But one can obtain the plenary indulgence "for the moment of death;" even if another plenary indulgence had been acquired on the same day.
5. The person must perform the prescribed work, in this case, make the Way of the Cross -- with at least the general intention of gaining indulgences.  In making the Way of the Cross, the following norms apply:
1. The pious exercise must be made before stations of the Way of the Cross legitimately erected.
2. For the erection of the Way of the Cross, fourteen crosses are required, to which it is customary to add fourteen pictures or images, which represent the stations of Jerusalem.
3. Although according to the more common practice the pious exercise consists of fourteen pious readings to which some vocal prayers are added, yet nothing more is required than a pious meditation on the Passion and Death of the Lord, which need not be a particular consideration of the individual mysteries of the stations.
4. A movement from one station to the next is required, but if the pious exercise is made publicly and if it is not possible for all taking part to go in an orderly way from station to station, it suffices if at least the one conducting the exercise goes from station to station, the others remaining in their places.
5. Those who are "impeded" can gain the same indulgence if they spend at least a half hour in pious reading and meditation on the Passion and Death of Our Lord Jesus Christ.

Cathedral of Seville, Spain. (c) A Catholic Life Blog, 2018.

R. J. Grigaitis in a post on his website shared these sentiments:

Being free from mortal sin is not only a requirement for gaining a plenary indulgence, but also a requirement for gaining a partial indulgence, and a prerequisite to receiving the Eucharist. To free one's self from a state of mortal sin, one must celebrate the Sacrament of Reconciliation. If one commits mortal sin regularly, it is likely that he is attached to this sin, so even after celebrating the Sacrament of Reconciliation and receiving the Eucharist, he can only gain a partial indulgence.

Remaining free from mortal sin is a normal state for a Christian. The more mature Christian can also achieve the higher state of being free from all attachment to sin. This is usually the deciding factor as to whether an indulgence is plenary or partial. The individual may have the intent of gaining a plenary indulgence, but any attachment to sin will cause the indulgence to be only partial. This should not deter one from seeking a plenary indulgence and a state of being free from all attachment to sin. Once one is truly free from all attachment to sin, it become easier to remain so.

Being free from all attachment to sin is not only a requirement for gaining a plenary indulgence, it should be a goal of every Christian. Consciously renouncing all attachment to sin is required to make a good Confession. It is also required in preparing one's self to receive the Eucharist. After receiving the Eucharist or Absolution, one may fall back into attachment to sin, sometimes almost immediately, but that should not discourage one's efforts. Frequent Communion and Confession are the two most effective aids in becoming free from all attachment to sin.

The ultimate goal of a Christian is to not only be free from all attachment to sin, but to be free of all sin. This is an impossible goal to achieve on Earth, but nonetheless, it is the goal. The goal of achieving freedom from all attachment to sin is achievable on Earth, although it required a great deal of effort. It should be noted that being free from all sin and being free from all attachment to sin are two very different things. One can sin without being attached to that sin.

To be attached to a sin is to be comfortable in that sin; to return to it again and again without much resistance to the temptation to commit it. It is an addiction, where the desire to commit the sin is stronger than the desire to serve God. In essences, it is serving God with reservation and not with total abandonment.

Attachment to sin can be an obvious addiction, such as to alcohol, or to pornography, but it can also be subtle, such as being pridefully pious, saying prayers instead of praying them, or ignoring the promptings of the Holy Spirit. One must be careful though not to fall into scrupulosity, which itself is a sin that one can become attached to.

One can be attached to sin without being conscious of it, making it even harder gain a plenary indulgence. One must delve deep down into his soul and honestly evaluate his sinful nature to discover in what way he habitually resists the will of God.

Ridding yourself from all attachment to sin is necessary in gaining a plenary indulgence, but it is also the only way to grow in your Christian faith. Regularly gaining an indulgence is admirable, but what is more important is to grow in faith, which is a side effect of regularly gaining an indulgence.

And thus we see attachment to sin is likely quite common in our society.  But as affirmed above, we should trust in God and seek out indulgences regardless.  At the least, our indulgence will be partial and for someone attached to sin, partial indulgences will help them atone for sin and increase in virtue.  On a similar note, please see The Hermeneutic of Continuity's post on Plenary Indulgences: Not Impossible.

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St. Gregory VII

Photograph of the Pope Saint Gregory VII stained glass window at Saint Meinrad Abbey, Saint Meinrad, Indiana, USA 

Today the Holy Church remembers the life of St. Gregory VII (1020 - 1085). Born in Tuscany, Italy, Hildebrand became a Benedictine monk in the famous monastery of Cluny in France. At the death of Alexander II, Hildebrand was elected pope and took the name of Gregory VII.

In the eleventh century the bishops were virtually the dependents of secular princes. Gregory, therefore, fought with constancy and courage for the independence of the Church. His fearlessness stands out strikingly in his conflict with Henry IV, Emperor of Germany.

At the time of his ascension, simony and a corrupt clergy threatened to destroy faith in the Church. Gregory took the throne as a reformer, and Emperor Henry IV promised to support him. Gregory suspended all clerics who had purchased their position and ordered the return of all purchased church property. The corrupt clergy rebelled; Henry IV broke his promise and promoted the rebels. Gregory responded by excommunicating anyone involved in lay investiture. He summoned Henry to Rome, but the emperor’s supporters drove Gregory into exile. Henry installed the anti-pope Guibert of Ravenna, who was driven from Rome by Normans who supported Gregory; the Normans were, themselves, so out of control that the people of Rome drove out them and Gregory. The Pope then retreated to Salerno, Italy where he spent the remainder of his papacy. 

As Gregory was dying in 1085, he said, "I have loved justice and hated iniquity; therefore I die in exile."  

Sources: Patron Saints Index

Collect:

O God, the strength of all who trust in You, it was from You that blessed confessor bishop Gregory drew courage and perseverance in defending the freedom of Your Church. May his example and intercession help us to face all adversity bravely.

Prayer Source: 1962 Roman Catholic Daily Missal

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Prayer to Mary, our Queen

In honor of the upcoming Feast of the Queenship of Mary:

"O most august and blessed Virgin Mary! Holy Mother of God! Glorious Queen of heaven and earth! Powerful protectress of those who love thee, and unfailing advocate of all who invoke thee! Look down, I beseech thee, from thy throne of glory on thy devoted child; accept the solemn offering I present thee of this month, specially dedicated to thee, and receive my ardent, humble desire, that by my love and fervor I could worthily honor thee, who, next to God, art deserving of all honor. Receive me, O Mother of Mercy, among thy best beloved children; extend to me thy maternal tenderness and solicitude; obtain for me a place in the Heart of Jesus, and a special share in the gifts of His grace. O deign, I beseech thee, to recognize my claims on thy protection, to watch over my spiritual and temporal interests, as well as those of all who are dear to me; to infuse into my soul the spirit of Christ, and to teach me thyself to become meek, humble, charitable, patient, and submissive to the will of God.

May my heart burn with the love of thy Divine Son, and of thee, His blessed Mother, not for a month alone, but for time and eternity; may I thirst for the promotion of His honor and thine, and contribute, as far as I can, to its extension. Receive me, O Mary, the refuge of sinners! Grant me a Mother's blessing and a Mother's care, now, and at the hour of my death. Amen."

~ Prayer to Our Lady to be said in the month of May.

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First Communions at Chapel of St. Jude in Eddystone

On Sunday, May 5th of this year in Eddystone, PA, the SSPX Chapel of St. Jude gave the Most Blessed Sacrament in Holy Communion to four children for the first time.  This chapel is led by the pastor Fr. Jordan Fahnestock.  This particular Sunday was also the May Crowning for the Chapel.

Source: SSPX.ORG

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Octave of Pentecost

During the Octave of Pentecost, the Church celebrates more especially the glories of the grace of the Holy Ghost and His secret work of sanctification in the Mystical Body of Christ.

Originally the feast of Pentecost brought to an end in Rome the fifty days of the Easter celebrations and introduced the fast of the Ember Days of the summer quarter. Afterward, it became customary to continue the festivity for two more days, the Monday and the Tuesday, and, finally, after the time of Pope St. Leo the Great, it was extended like the Octave of Easter through the entire week. For many centuries, Pentecost Monday and Pentecost Tuesday were Holy Days of Obligation.

The fasting and abstinence on the Ember Days of Pentecost is unique in the Church as these are the only Ember Days celebrated without violet vestments. But the Ember Days of Pentecost are meant to be a joyful fast.

In medieval times, families in many parts of Europe would suspend a carved and painted wooden dove over their dining table during this time of Pentecost. Such a custom could be easily revived for the throughout the Octave of the Pentecost -- and imagine that dining room table covered with a white tablecloth, sprinkled with red rose petals.

Dom Guéranger, O.S.B. in The Liturgical Year insightfully writes: "The Christian Pentecost, prefigured by the ancient one of the Jews, is of the number of the feasts that were instituted by the apostles. As we have already remarked, it formerly shared with Easter the honour of the solemn administration of Baptism. Its octave, like that of Easter, and for the same reason, ended with the Saturday following the feast. The catechumens received Baptism on the night between Saturday and Sunday. So that the Pentecost Solemnity began on the vigil, for the Neophytes at once put on their white garments: on the eighth day, the Saturday, they laid them aside."

There is a profound connection of the Scripture readings at Mass during the Octave of Pentecost with each of the Sacraments. And the Stational Churches of the Octave of Pentecost have a unique connection to the stations during the Octave of Easter.

Up until 1955 but after the time of Pope St. Pius X, Octaves were arranged in the following hierarchical order:

• Privileged Octaves
  • Privileged Octaves of the First Order
    • Octave of Easter
    • Octave of Pentecost (Notice it's rank in the utmost category!)
  • Privileged Octaves of the Second Order
    • Octave of Epiphany
    • Octave of Corpus Christi
  • Privileged Octaves of the Third Order
    • Octave of Christmas
    • Octave of the Ascension
    • Octave of the Sacred Heart
• Common Octaves
  • Octave of the Immaculate Conception of the BVM
  • Octave of the Solemnity of St. Joseph
  • Octave of the Nativity of St. John the Baptist
  • Octave of Saints Peter and Paul
  • Octave of All Saints
  • Octave of the Assumption of the BVM
• Simple Octaves
• Octave of St. Stephen
• Octave of St. John the Apostle
• Octave of the Holy Innocents

Sadly, Paul VI abolished the Octave in 1969, although he did not even realize it when he signed the authorization, in one sad example of his lack of oversight. Thankfully, Traditional Catholic priests keep this Octave. And even some priests who say the Novus Ordo Mass choose to celebrate Votive Masses in Honor of the Holy Ghost over this week.

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Whit Embertide

Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Join the Church during these three days by fasting, abstaining from meat, and praying for vocations.

Ember Days this Pentecost: May 21, 24, and 25.

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.

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Brigittine Servitores of the Most Holy Savior

One new order worthy of consideration is the Brigittini Servitores Sanctissimi Salvatoris (Brigittine Servitores of the Most Holy Savior) who are located adjacent to the FSSP parish in Tyler, TX. They have a website here.  The group is still very small and new.  They describe themselves thusly:

Essentially contemplatives, they engage in an apostolate of assisting the Holy Father and bishops to implement “Ecclesia Dei Adflicta” and Summorum Pontificum, while living a life centered on the Holy Sacrifice of the Mass and the full Divine Office in the 1962 Rite (sic: Missal).

They promote the public recitation of the Divine Office by helping the Catholic faithful to appreciate and to recite it correctly and to promote its public recitation also promoting Latin literacy through seminars, formal courses of instruction, and correspondence courses. They correspond with priests, religious and laity interested in the traditional Latin liturgy and in the work of the Servitores, also disseminating information regarding churches, parishes, and religious orders using the Traditional Latin liturgy and other pertinent information for the promotion of the same. They also organize days of recollection and conferences for Catholics interested in the traditional Latin liturgy.

 You can contact the Brigittini Servitores as shown below:

Sister Margarita O.S.s.S.
Residentia Geatus Vilmos Apor
PO Box 4025 Tyler TX 75712 USA

You can e-mail Sister Margarita at servitores5@gmail.com.

The Brigittines were once widespread across northern Europe but many of their monasteries were destroyed during the Protestant uprising several hundred years ago.  Let us pray for an increase in their numbers.

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